大方廣佛華嚴經隨疏演義鈔 32.9

32.9

疏「一幻有必覆真空」者，即相違義，亦法界觀中事能隱理門，謂真理隨緣成諸事法，然此事法既違於理，遂令事顯、理不現也，以離事外無有理故，如波奪水，水無不隱，是則色中無空相也。「二幻有必不礙真空」，是不相礙義，亦相作義，亦法界觀中事能顯理門，謂由事攬理故，則事虛而理實。以事虛故，全事中之理挺然露現，由如波相虛，令水體露現。故論云「若法從緣生，是則無自性。」然上真空二義，第二義中以相作攝無礙義。今幻有第二義中，乃以不相礙攝相作。其故何耶？理實空有第二義中皆含相作及無礙義，而影略者，事依理成，故前有相作；理非事造，故今無相作。而上三義中言空有相作者，但約事法能顯理故，名作理耳。然此四義，亦即是前緣生故空等四義也。一真空必盡幻有，是無性故空義。二必成幻有，是無性故有義。三幻有必覆真空，是緣生故有義。四必不礙真空，是緣生故空義。前四總明空有所以，今四正說空有之相。

Regarding the commentary's statement, "First, illusory existence necessarily conceals true emptiness": this is the meaning of mutual opposition, and also the gate of "phenomena concealing principle" in the contemplation of the dharmadhātu. That is to say, true principle accords with conditions to form various phenomenal dharmas; however, since these phenomenal dharmas are opposed to principle, they cause phenomena to be apparent while principle is not manifest. Because apart from phenomena there is no principle, it is like waves overtaking the water, such that the water is inevitably concealed; thus within form there is no characteristic of emptiness. "Second, illusory existence necessarily does not obstruct true emptiness": this is the meaning of non-obstruction, and also the meaning of mutual production, as well as the gate of "phenomena revealing principle" in the contemplation of the dharmadhātu. That is to say, because phenomena integrate principle, phenomena are vacuous while principle is real. Because phenomena are vacuous, the principle within the entirety of phenomena stands out revealed, just as the vacuous characteristic of waves reveals the essence of the water. Hence the treatise says: "If a dharma arises from conditions, it is devoid of intrinsic nature." However, in the two meanings of true emptiness above, the second meaning subsumed non-obstruction under mutual production. Now, in the second meaning of illusory existence, it subsumes mutual production under non-obstruction. What is the reason for this? In reality, the second meanings of both emptiness and existence contain both mutual production and non-obstruction, and the alternating omission is because phenomena are established based on principle, and thus previously there was mutual production; principle is not fabricated by phenomena, and thus now there is no mutual production. Yet, when the preceding three meanings spoke of emptiness and existence mutually producing one another, it was merely in terms of phenomenal dharmas being able to reveal principle that it was called "producing principle." Moreover, these four meanings are precisely the four previous meanings of "arising from conditions, therefore empty," and so forth. First, "true emptiness necessarily extinguishes illusory existence" is the meaning of emptiness due to lack of intrinsic nature. Second, "necessarily establishes illusory existence" is the meaning of existence due to lack of intrinsic nature. Third, "illusory existence necessarily conceals true emptiness" is the meaning of existence due to arising from conditions. Fourth, "necessarily does not obstruct true emptiness" is the meaning of emptiness due to arising from conditions. The former four generally illuminated the rationale of emptiness and existence; the present four directly explain the characteristics of emptiness and existence.